5"8 5 



WHY THE 
JEW IS 
SCEPTICAL 




Class __BJl.SlA 
Book ._L_i_ 



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1 



LIBRARY OF CONGRESS, 



COPYRIGHT OFFICE. 



No registration of title of this book 
as a preliminary to copyright protec- 
tion has been foundJ4:i^i^./7. /f^o 

^ Forwarded to Order \)\^i\i\^\M_4^^^ 

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(Apr. 5. 1901—5,000.) 



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Why ihe Jew is Sceptical" 



ivi. s. i.e:vy 



SAN FRANCISCO 
HAY DEN PRINTING COMPANY 

1902 



s< 



THE LIBRARY ^f 

CONGRESS, 
Two Copiita RfeCEJVE© 

MAY. 6 ' 1902 

COFYRI«HT ENTRY 

GLASS XXc. No. 
COPY B. 



Entered according to Act of Congress, in the year A. D. 1902 

By a. R. EXLKY. 

In the office of the Librarian of Congress at Washington, D. C. 



Reply by A. R. Exley 



"WHY THE JEW IS SCEPTICAL" 



BY M. S. LEVY 



' Wheu Lazarus left his charnel cave, 
And home to Mary's house returned, 
Was this demanded — if he yearned 

To hear her weeping by his grave ? 

Where wert thou, brother, these four days ? 
There lives no record of reply, 
Which telling what it is to die, 

Had surely added praise to praise. 

From every house the neighbors met. 

The streets were filled with joyful sound, 
A solemn gladness even crowned 

The purple brows of Olivet. 

Behold a man raised up by Christ ! 
The rest remaineth unrevealed, 
He told it not — or something sealed 

The lips of that Evangelist. 



" This truth within thy miud rehearse," 
That in a boundless universe 
Is boundlesss better — boundless worse. 

*' And men, thro' novel spheres of thought " 
Still moving after truth long sought, 
Will learn new things wdien I am not. 

^' Thou hast not gained a real height," 
Nor art thou nearer to the light. 
Because the scale is infinite. 

'' The highest mounted mind, he said " 
•^ Still sees the sacred morning spread " 
^^ The silent summit overhead." 




(4) 



''WHY THE JEW IS SCEPTICAL" 



By Rabbi M. S. Levy 

OF C0NGRE:GATI0N BE:TH ISRAKIv 



From time immemorial the Jews have been charged with 
being a stubborn, stiff-necked, unbelieving race ; throughout 
Christendom and also throughout crescentdom this is held an 
undeniable truth ; and, indeed, so it is. We are a " stubborn, 
stiff-necked, unbelieving race ''; our Holy Bible teems with 
instances thereof; our historians abundantly testify thereto, 
and ourselves deny it not. 

Whence comes this malady of the mind, so peculiar to 
our race? Why out of so many millions of human beings 
who are ranged beneath the banners of Monotheism stands 
the Jew alone pre-eminent on the pinnacle of skepticism ? 
Whatever be the cause, or causes, which the philosophic mind 
might adduce in explanation of this singularity in the Jewish 
character, one fact must not be overlooked, as it tends to ex- 
tenuate that national defect which made a Pascal, somewhat 
strangely, magnify it into the opposite extreme. Some of the 
greatest scholars have reminded us that nowhere is the Jew 
commanded to believe. Hence he is not like the Christian or 
Mohammedan, compelled daily to make belief a part of his 
education. His youthful mind is not, like the Chinese foot, 
cramped within a certain limit, which, setting nature at 
defiance, molds beauty into deformity. 

The founder of Christianity said : '^ Believe, and thou 
art safe ; disbelieve, and thou art lost ''; and millions of 
human beings tremblingly obey. '^ Believe," says Mohammed, 

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^' and it is well ; disbelieve, and dread my vengeance ''; and 
hundreds of millions bow obediently to the hero's mandate. 

Mohammed sleeps the sleep of death — but his doctrines 
live ; it no longer requires the reeking scimitar to impress 
belief upon a reluctant mind. The Circassian mother ex- 
claims : '' There is but one God ! " and the infant Mussulman 
responds : '^And Mohammed is his prophet." 

The Jew, too, receives his early impressions more through 
inheritance than conviction ; he, too, believes that he believes; 
within his breast credulity sometimes finds a ready admis- 
sion, and where once thoroughly domiciled, it cannot again 
find egress; but like the simple fiy within the dionoea musci- 
pula, must remain a dead weight in place of sweetness and 
honey. 

But his faith is not the result of fear ; the dreaded pic- 
ture of eternal damnation is not held up to him to compel 
belief; he knows of no purgatory for skepticism, nor Tartarus 
for incredulity. Hence he dares to doubt where his fellow- 
man trembles to investigate ; what with him is merely a 
measure more or less of milk and honey, wath the Mohammedan 
is more than annihilation. 

No reasoning, no argument, nor philosophy can convince 
a Jew that it is possible for an Israelite to believe that Mo- 
hammedism, or Christianity, or Buddhism, or the multitude of 
other isms contain the only simon pure article for the salva- 
tion of the human family; hence his skepticism, his stifF- 
neckedness and unbelief — hence the world's unkind epithet, 
^^ the disbelieving Jew." Notwithstanding this taunt, the 
Jew is the living witness of God and the only true believer 
upon the earth's face to-day. 

M. S. LEVY. 



(6) 



"WHY THE JEW IS SCEPTICAL" 

By M. S. Levy. 



REPLY BY 
A. R. EXLEY. 



The preceding in the " Evening Post " of Saturday even- 
ing enHsted my interest immediately, because of the sublime 
theme in the first place, and secondly, because of the standing 
of the writer, Rabbi M. S. Levy, with whom I have the very 
great pleasure and no small honor of a personal acquaintance, 
and for whom I entertain a very great respect. I am sure 
that those readers who may not have the pleasure of know- 
ing the gentleman personally, one glance at the accompany- 
ing picture in that '* Evening Post" if they are judges of 
human nature at all, will convince them of one fact, and that 
is that the rugged character there delineated is of " adaman- 
tine granite," not easily moved from any position taken — 
never to be moved except by the most incontrovertible argu- 
ment, and having no affinity whatever with those characters 
who *^ are moved b}^ every wind of doctrine that blows " from 
all points of the compass at once. Permit me to state that I 
shall endeavor to approach this subject of the Master in a 
spirit of the same magnanimity, as displayed by this repre- 
sentative of Moses, and I trust that, unworthy, as I feel my- 
self to be for such a task, may wield the truths of the 
'' gospel " as fairly, and as charitably as my friend and brother 
has wielded the weapons of the law — the outcome and all 
results being that on which we may both, I doubt not, ask 

(7) 



the blessing of the God of Abraham, Isaac and Jacob, the 
^' same yesterday, to-day and forever,'' through Jesus Christ 
our Lord and Savior, to whom be glory, dominion and power, 
I must add, as the servant of Him to whom all things be- 
longeth. 

I shall treat the article, not so much as being the reason 
why the '^ House of Israel " is skeptical, as it is the personal 
reason why the writer M. S. Levy, is skeptical, and yet I think 
that in the ''Alpha and Omega " of his question and answer, the 
proper keynote has been struck, and that being the case, we 
are in a better position to really solve the great myster}^ In 
almost the first sentence he says : '' We are a stubborn, stiff- 
necked, unbelieving race, our Holy Bible teems with instances 
thereof; our historians abundantly testify thereto, and OUR- 
SELVES DENY IT NOT." And at the close of this most 
remarkable analysis of the House of Israel and the character- 
istics of the Israelites, he goes on to state — ''No reasoning, 
nor argument, nor philosophy can convince a ' Jew ' that it 
is possible for an Israelite to believe that Mohammedism, or 
Christianity, or Buddhism, or the multitude of other isms con- 
tain the onl}^ simon-pure article for the salvation of the human 
family ; hence his skepticism, his stiff-neckedness and unbelief, 
hence the world's unkind epithet, 'the disbelieving Jew.' " 
With this brief prologue, let us now proceed to examine the 
article at length. After citing the Bible, their historians and 
themselves, also as to the stubbornness of the Hebrew race, 
he then asks this most wonderful and most significant of all 
questions : " Whence comes this malady of the mind, so 
peculiar to our race ? " To which I reply, " no arrow shot at 
a venture " could so nearly have hit the mark of truth. Nor 
could this prescient question have been otherwise framed or 
garbed in language so well calculated to be its own answer, 
for as it reverberates throughout all " Christendom " and per- 
haps all " Crescentdom " the echoes still repeat from crag to 

(8) 



mountain peak, '^ Whence this malady? Whence this mal- 
ady ? " And the answer follows the echo with lightning 
speed from dome to dome, from star to star, and the worlds 
beyond our ken, are, methinks, interested in this most won- 
derful tale and ''angels, methinks, fold their wings," and 
wait, to know the answer and the remedy for theracial malady. 

To know that one has a disease is sometimes the greatest 
blessing that can come to one — the dangerous disease is that 
insidious one that not only gives no notice of its approach — 
but that also gives no " symptom " that it is present ; of such 
were the dangers of the period of the *' slow poisoners.'' It is 
a distinct gain then to know there is a disease — a malady — 
and the only question now is : '' What is that malady, and 
whence came it? " 

Some years ago, in England, in the very earliest years of 
railroad building, two men, father and son, had attained 
great fame as eminent engineers, for the reason they had sur- 
passed their compeers in meeting difficult problems, had 
successfully built roadbeds over treacherous bogs and morasses, 
etc., where others had failed, and, as engineers, were at the 
topmost round of the ladder of such fame. One remarkable 
defect, however, was theirs — they were both color blind.* 
To the casual observer there was nothing evidently wrong 
with their '' vision." ^No defect appeared in their eyes, nor 
anything to indicate that their sight was different from that 
of the general run of human beings, but there was, and by 
placing some '' colors " before them, the defect became appar- 
ent at once. They were both absolutely color blind ; they 
were lacking in that quality of the sight which differentiates 
the '• alloy " from the '' gold," or in other words, the '' colors " 
from the ''light." So it is possible in many ways for the 
human mind also to lose the power to detect the false " colors " 
in reasoning, and while absolutely "sincere" (or "honey 
without wax," that is, '^ sincerity," " purity ot honey without 

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the impurity of the wax ") in their efforts to find the truth, 
yet owing to things intervening, of which they are themselves 
unconscious, they are most easily misled, and accepting a 
mixture of truth and error for ^' Truth " itself, accepting the 
mixture of '^ heavily alloyed gold " for the '• gold "' pure, are 
readih^ deceived by such concoctions of drugs and mysteries 
of alchemy ; and yet if one W'ill onl}^ stop for a moment to 
think, this is not a marvelous thing, for we may say, as was 
said before: ^' But while men slept, his enemy came and 
sowed tares among the wheat, and went his way " (25). He 
saith unto them, an enemy hath done this. Matthew 13-28. 

When this defect of the mind has taken place, the mind 
itself must be treated for this disease before much can be 
hoped for, as an eye must be kept in a darkened room some- 
times, under the treatment of eminent oculists in order that 
its pristine powder of sight be restored. So, also, must the 
human mind that has lost the power of reasoning clearly, 
because it has been abused by a false use of it, or it has be- 
come '' atrophied" and useless because it has been so long 
neglected, that its strength has departed, and it needs the 
most minute doses of milk and water diet to restore its baby- 
hood to health and strength again, before it can have power 
(teeth) to digest a heartier meal, and so begin that natural 
(or spiritual) growth which is the summum bonum of true 
manhood. 

Then the good doctor goes on to show that ^' some of the 
greatest scholars have reminded us that nowhere is the Jew 
commanded to believe." This reminds me of a very valuable 
piece of advice I learned from my father when a child, and if 
he had left me nothing more by which to remember him, it 
were more than all the gold of Golconda. ^' Never be afraid 
to use your own judgment, and to trust it," were his words to 
me, ^' nor count too much on what the world calls its able 
men, you will find they hold opinions on every side of every 

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question, and will be useless to you if you accept them as any- 
thing more than lights to be tested by your own sense of 
right and wrong. Use them without letting them use you," 
was the substance of his remarks. I trust that advice did 
not fall altogether upon deaf or unwilling ears. It is true 
that primarily the commandments to the Israelites were not 
to '' believe " but to '' do," but no greater error could possibly 
be promulgated than to draw the deduction from that, that 
belief had no place in the curriculum of his religion. '^ Do 
this, and ye shall live." Deut. 4, 1-2. ISTow, therefore, 
hearken, O Israel, unto the statutes and unto the judgments, 
w^hich I teach you, for to do them, etc. Exodus 19, 8, *' And 
all the people answered together, and said. All that the Lord 
hath spoken we will DO. And Moses returned the w^ords of 
the people unto the Lord." '^ Doing " was the primary fac- 
tor in the religion of these primitive people in the kinder- 
garten age when the Lord God of Abraham, of Isaac, and of 
Jacob, was giving them, his chosen people, their first element- 
ary lessons in that w^hich is always, and ever has been the 
greatest and most vital lesson for man to learn, namel}^, ''duty 
to God and man," but if the greatest scholars have reminded 
us that " nowhere is the Jew commanded to believe," I may 
answer as Josh Billings answered : ^' It is better not to know 
so much, than to know so much that is not so." The 
Holy Bible teems with instances to the contrary, aud while it 
is true that the '^ Husk " of doing with the Jew was the more 
apparent quantity of the " LAW," yet underneath and not 
so far as to be completely hidden from the sight of man, was 
the '' kernel " in the nut " Faith," also. Why did Abraham 
take his son Isaac upon the Mount Moriah? Was it faith in 
God, or was ic not? Why were even the bones of Joseph 
brought up out of Egypt? Was it faith or belief? Gen. 50, 
25-26. And Joseph took an oath of the children of Israel, 
saying, God will surely visit you, and ye shall carry up my 

(II) 



bones from hence. (26) So Joseph died, being an hundred 
and ten j^ears old, and they embalmed him, and he was put in 
a coffin in Egypt.'' 

Evidently there was an abundance of faith here. Exo- 
dus 14, 13-31. ^^And Moses said unto the people, Fear ye not, 
stand still, and see the salvation of the Lord," (it often re- 
quires more courage to stand still than it does to ('^run for 
it '') and only the belief and faith in the Omnipotence of God 
was their shield on this wonderful day of trial. (28) And 
the waters returned and covered the chariots, and the horse- 
men, and all the host of Pharoah that came into the sea after 
them : ^' There remained not so much as one of them.'' Such 
was the answer that God granted to their attitude of '' wait- 
ing obedience" to His august commandment — ^^ They 
also serve who only stand and wait." Joshua 1, 1-2. Now 
after the death of Moses, the servant of the Lord, it came to 
pass that the Lord spake unto Joshua, the sun of Nun, 
Moses' minister, saying (2) Moses, my servant is dead ; now 
therefore, arise, go over this Jordan, thou, and all this people, 
unto the land which I do give to them, even to the children 
of Israel. Here is " faith " hidden once again, and therefore, 
when the Scriptures '' teem " with such instances wh}^ should 
we pay any attention to scholars who, no matter what the 
fame they may have attained may be in other matters, are 
yet but children of a smaller growth so far as '' things spirit- 
ual" may be. '^ Whence comes this malady of the mind, so 
peculiar to our race? " may well be asked, especially after all 
the evidence throughout all these ages that has been given 
with such lavish hands to this '' peculiar people." And then 
our good friend goes on to make these unsupported statements, 
giving them without a scintilla of evidence to prove fchem 
true, merely taking it for granted, that as the Jew is sup- 
posed to be ^' nowhere commanded to believe," that he is in a 
very paradise of flowery growths, because his mind, not being 

(12) 



called upon either to believe, or not to believe," will naturally 
be in a most happy condition of perfect rest — the rest that 
comes to bodies in a ^^ vacuum," that would be. And he 
makes this most unwarranted assertion, which I defy him to 
offer one shadow of proof for: '^ Hence he is not like the 
Christian (I purposely leave the Mohammedan out — let him 
look out for himself) compelled daily to make belief a part of 
his education, his youthful mind is not like the Chinese foot, 
cramped within a certain limits which setting nature at defi- 
ance, moulds beauty into deformity," to which I very gladly 
answer : '^ Very good, if it were only true." 

These assertions given without any evidence to prove 
their truth, weigh nothing in the scales of either judgment or 
reason, and the good doctor with his ample knowledge of the 
law of logic, must admit that in this instance at least, he is 
simply begging the whole question, and modestly asking us to 
accept his '^ ipse dixit " without so much as asking if it be 
true. In fact I am astonished at the celerity with which he 
has skipped over much that is usuall}^ considered to be quite 
necessar^T- before a logician would occupy such '^ advanced 
ground." If it were a writer who was in the habit of rushing 
in where others of equally cultured and competent minds 
modestl}^ refrained, preferring to ^' falter with the angels," or 
were it a writer such as Shakespeare had in mind when he 
penned those famous lines : ^' I am, sir, Oracle, and when I 
ope' my mouth, let no dog bark," I could then understand 
the matter, but I know better, and I give the doctor the ben- 
efit of the doubt by acknowledging that it is just a ^' slip," 
unintentional and therfore no less provoking. To such 
romantic assertions as these it is a sufficient answer to state 
that '^ Chinamen " are not aware they are '^ turniog beauty 
into deformity " when binding the feet of helpless and inno- 
cent children, any more than this '' malady afflicted race " is 
aware they are '' turning beauty into deformity " and ''joy 

(13) 



into mourning" when they by ''binding with cords invisible, 
though stronger tlian bars of steel, the minds of themselves 
and offspring " by the prejudices of twenty centuries that has 
come down with unabated vigor — twenty centuries of marked 
and unmitigated prejudice. We look askance at the condi- 
tion of a ^' France " that has so fallen in the scale of human- 
ity and righteousness, that it were possible for the farce and 
tragedy of a " Dreyfuss " to be enacted there? But we must 
also not forget to cast our eyes backward upon that tribunal 
that sat in judgment of One of W'hom the court spake, " I find 
no fault in Him," and yet, notwithstanding the innocence of 
the victim, "Then was fulfilled that which w^as spoken by 
Jeremiah, the prophet, saying, and they took thethirt}^ pieces 
of silver, the price of him that was valued, whom they of the 
children of Israel did value " (Matthew 27, 11). And Jesus 
stood before the governor : and the governor asked him say- 
ing, ^'Art thou the King of the Jew^s ? " And Jesus said unto 
him, '' Thou sayest." 

And although innocent, the '' Lamb of God," slain before 
the foundations of the world, also died upon the cross of Cal- 
vary at the hands of the people of his own race, well might 
that question be asked: "Whence comes this malady so 
peculiar to our race ? " and the historians tell us that w^hen 
the Jewish capital Jerusalem was destroyed not a single Jew 
escaped the bloody slaughter under Titus and not a single fol- 
lower of Christ was harmed. The just vengeance of an out- 
raged God was their portion, as it has been from that day to 
this. '' Men without a king and without a country," having 
no government of their own, yet wielding the most tremen- 
dous influence in almost every government under the shining 
sun. It is most certainly true as the good doctor points out 
in h.is article, '' the Jew is the living witness of God ; " but it 
is not true, and I defy hina to place one scintilla of the proof 
along with his monumental assertion, " And the only true be- 

(14) 



liever upon the earth's face to-day/' and not only that, I 
affirm the contrary, that he is not a true believer at all, nor 
in any sense whatever. And for this I will proceed to con- 
demn them by their own every day practices in every court 
and land of Christendom. 

The gentleman will admit that Moses is the '^ lawgiver,'' 
that the servant is not above his master, and he wdll admit 
also, that Moses gave especially strict injunctions as to the 
coming of another to whom they should render the strictest 
obedience. Deut. 18, 15. The Lord thy God will raise up 
unto thee a Prophet from the midst of thee, of thy brethren, 
like unto me; unto him ye shall hearken " (16). And the 
Lord said unto me, they have well spoken that which they 
have spoken. (17) I will raise them up a Prophet from 
among their brethren, like unto thee, and will put my words 
in his mouth ; and he shall speak unto them all that I shall 
command him. (18) And it shall come to pass, that w^ho- 
soever will not hearken unto my words which he shall speak 
in my name, I will require it of him (20). But the prophet 
which shall presume to speak a word in my name, which I 
have not commanded him to speak, or that shall speak in the 
name of other gods, even that prophet shall die. (21) And 
if thou say in thine heart, how shall we know the word w^hich 
the Lord hath not spoken ? (22) When a prophet speaketh 
in the name of the Lord, if the thing follow not, nor come to 
pass, that is the thing which the Lord hath not spoken, but 
the prophet hath spoken it presumptuously : thou shalt not 
be afraid of him." And the Scriptures being full of the de- 
scriptions of his coming, see Isaiah 2, 1-3 : ^' For out of Zion 
shall go forth the law, and the w^ord of the Lord from Jeru- 
salem," this could not have reference to the Mosaic law, 
which long years before had been given from Sinai's peak. 
Jeremiah 31, 31-35. ^^ Behold, the days come, saith the 
Lord, that I will make a NEW COVENANT with the house 

(15) 



of Israel, and with the house of Judah. (82) Not according 
to the covenant that I made with their fathers in the day 
that I took them by the hand to bring them out of the land 
of Egypt ; which my covenant they brake, although I was an hus- 
band unto them,'' saith the Lord : (33) '' But this shall be the 
covenant that I will make with the house of Israel ; after those 
days,'' saith the Lord, ^'I will put my law in their inward 
parts, and write it in their hearts : and will be their God and 
they shall be my people." * * (35) Thus saith the Lord, w^hich 
giveth the sun for a light by day, and the ordinances of the 
moon and of the stars for a light by night, which divideth 
the sea, when the waves thereof roar. The Lord of Hosts is 
His name. (36) '' If those ordinances depart from before me 
saith the Lord, '' then the seed of Israel also shall cease from 
being a nation before me forever." Yes, it is true, the ' ' Jew" 
is the living witness of the truth of God's word. Where is 
the Israelitish nation? Scattered to the four winds of 
heaven and echo answers, Where? Pertinent is the inquiry, 
'^ Whence comes this malady of the mind, so peculiar to our 
race? " 

Why should I trace further the prophecies regarding the 
coming of the ^^ Messiah," St. John 20: 30-31. And many 
other signs truly did Jesus in the presence of his disciples, 
which are not written in this book. (3 1 ) BUT THESE ARE 
WRITTEN, THAT YE MIGHT BELIEVE THAT JESUS 
IS THE CHRIST, THE SON OF THE LIVING GOD; and 
that believing ye might have LIFE through His name. And 
the second chapter of the ^^ Actions or doings of the Apostles" 
gives a complete record of the second giving of the '^ law " 
and the issuing of the word of the Lord from Jerusalem, the 
city of the King of Kings, of the ^^ Law of Salvation through 
and in Christ," and of the issuing of the word of the Lord 
from Jerusalem as foretold by Isaiah." And the establish- 
ment of the Church on that day of Pentecost, so memorable 

(i6) 



because God Almighty had Himself swung back the hands 
upon the clock of time to the point of '' beginning again '' a 
^'new era ''had dawned upon a benighted humanity, and 
when the grim tragedy of all the ages had taken place upon 
the summit of CaWarj^, when the earth had burst her sides 
with weeping, when the rocks had lent their cry of horror to 
the general tumult of an outraged nature, when the sun, and 
moon, and stars had veiled their darkened visages behind the 
blackened, scowling clouds that hurried along the skies to 
carry the news of man's depravity to the nethermost parts of 
hell and the grave. The '' Tragedy " of all the ages had been 
engraved in blood, and that the '' blood of the just for the un- 
just, the innocent for the guilty." Isaiah 53 : 1-12 '^ For 
he shall grow up before him as a tender plant, and as a root 
out of a dry ground : he hath no form nor comeliness ; and 
when we shall see him, there is no beauty that we should 
desire him. (3) He is despised and rejected of men ; a man 
of sorrows and acquainted with grief, and we hid, as it were, 
our faces from him : he was despised and we esteemed him 
not" * ^ (12) Therefore wall I divide him a portion wath 
the great and he shall divide the spoil with the strong because 
he hath poured out his soul unto death : and he was numbered 
W'ith the transgressors ; and he bare the sin of many, and 
made intercession for the transgressors." 

Well might we ask *' Whence comes this malady of the 
mind ? " And yet this peculiar people constantly although 
unwittingly confess that Jesus is both Lord and Christ. 
Without a country and without a king, this nationless nation 
must daily at the shrine of their fetish god of business, bow^ 
the knee, and with the tongue confess in every message writ- 
ten to friend or foe, on every bank check accepted or given, 
on every note of hand signed or receipted for, on every piece 
of paper that stands as '^ witness " or as ^' evidence " of any 
transaction of business of every degree and kind, mast be 

(17) 



adorned with this inscription, else it is valueless, the super- 
scription of the ^' King of the Jews," and '* sealed " with 
'' HIS SEA.L '' that it is TRUE, before either party can be 
held by the ''law," the '• gospel '' must stand sponsor for 
''Anno Domini," (the year of our Lord) 1902. And now 
where is the statement that the "Jew" is " the only true 
belie\ er on the earth's face today." Is the '' Jew " a traitor 
to the " King that is to come,"^or is he both " traitor " to the 
^' Coming Messiah '^ for whom he still looks, and stultifier of 
his own conscience and self, by signiug and witnessing docu- 
ments which give the lie to all his protestations, and brand him 
as one who is either wilfully perverse or frightfully impervious 
to the dictates of every sense of manhood and self-respect. Is 
the *' Omega" of the doctor's argument, the only correct solu- 
tion to the Alpha of his inquiries ? 

I fear it is : " No reasoning, no argument, nor philosophy 
can convince a Jew." That being the case, why bother about 
it any more ? Why waste time or energy on those who are 
alike superior and impervious to " reason, argument and phil- 
osophy? " You being responsible for placing the " Jew " in this 
unlucky plight. Doctor, I beg leave to withdraw while you 
may now have the floor to *' extricate him from the mire " 
into which your logic has forced him, or, perhaps, it would be 
more appropriate to state it " your extreme candor " has 
shown him to be. 

Thanking you for the spirit of fairness shown throughout 
your well-timed inquiry and above all for the able and fearless 
diagnosis of the " disease " of this " mind malady " afflicted 
" Jew," and then for your admirable conclusion which so 
thoroughly fits the case, I beg leave to withdraw froiii this 
now, for the present, at any rate, trusting that I may never 
be numbered " with those transgressors who cannot be reached 

(i8) 



i 



by either ^' reasoniug. argument, or philosophy." The horns 
of the dilemma are open to your selection. Take the best. 
You will find them both •' pointed '' as those of a Texas steer. 

Yours, etc., 




(19) 



VAK< 



I cOP1 oil, \0 LAT,D1V. 
MAY 6 1902 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Feb. 2005 

PreservationTechnologies 

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